God in Islam
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In
In
The Islamic concept of
According to mainstream
Etymology
Allāh is the
In theOther names
God is described and referred to in the Quran and hadith by 99 names that reflect his attributes.[31] The Quran refers to the attributes of God as "most beautiful names".[32][33] According to Gerhard Böwering,
They are traditionally enumerated as 99 in number to which is added as the highest Name (al-ism al-ʾaʿẓam), the Supreme Name of God. The
Some Muslims may use different names as much as Allah, for instance "God" in English. Whether or not Allah can be considered as the personal name of God became disputed in contemporary scholarship.[37] In earlier times, Jahm bin Safwan claimed that Allah is a name God created for himself and that names belong to the things God created.[38]
Attributes
Oneness
Islam's most fundamental concept is a strict monotheism called tawhid, affirming that God is one and Tanzih (wāḥid). The basic creed of Islam, the Shahada[39] (recited under oath to enter the religion), involves لَا إِلَٰهَ إِلَّا ٱللَّٰهُ أَشْهَدُ أنَّ (āšhadu ānnā lā ʾilāha ʾilla llāh), or "I testify there is no deity other than God."
Though Muslims believe Jesus to be a prophet, the Trinity and divinity doctrine of Christendom concerning Jesus is rejected and often compared to polytheism.[40]
Tawhid constitutes the foremost article of the Muslim profession.[12] The deification or worship of anyone or anything other than God (shirk) is the greatest sin in Islam. The entirety of the Islamic teaching rests on the principle of Tawhid.[41]
According to Vincent J. Cornell,[42] the Quran also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things: "He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things."[43]
Uniqueness
Islam emphasises the absolute uniqueness and singularity of God in his essence, attributes, qualities, and acts.
God's absolute transcendence over his creation, as well as his unlimited individuality were asserted and emphasized with support from appropriate quotations from the Qur'an as follows:
(He is) the Lord of the heavens and the earth and all that is between them; so worship Him alone, and be constant and patient in His worship. Do you know of any whose name is worthy to be mentioned along with His (as Deity and Lord to worship)?
The Qur'anic verse (19:65), "Do you know of any that can be named with His Name?" emphasizes that as Allah is Unique, His name is shared by none other.[47]
To those who do not believe in the Hereafter applies the most evil of attributes, and to God applies the most sublime attribute, and He is the All-Glorious with irresistible might, the All-Wise.
Such as that described in the previous three verses (16:57-59). For the disbelievers in the Hereafter, there is an evil description, or in other words, the most evil attribute (i.e., the most vile), which is their ignorance and ingratitude, and their burying alive of newborn girls, despite the fact that they are needed for the purposes of marriage and not allowing women to even inherit property, and their ascribing female gender to angels and claiming that the angels are the daughters of God while so preferring sons for themselves (this is also mentioned in the verses 37:149-155); whereas to God belong the highest attribute, namely, that there is no deity except him, immensely exalted beyond and above all comparison and likeness.[48][49]
So, do not invent similitudes for God (do not liken Him to others to associate partners with Him, for there is nothing similar to Him). Surely God knows and you do not know (the exact truth about Him and the exact nature of things).
The Originator of the heavens and the earth (each with particular features and on ordered principles): He has made for you, from your selves, mates, and from the cattle mates (of their own kind): by this means He multiplies you (and the cattle). There is nothing whatever like Him. He is the All-Hearing, the All-Seeing.
The Qur'anic verse (42:11) emphasizes that there is no similarity whatsoever between the creator and his creation in essence, in attributes or in actions, and therefore, God is beyond all human concepts of him. So he has no mates and nothing is like him, nor does he beget, nor is he begotten. Nothing – neither matter, nor space, nor time – can restrict or contain him. And this is why his Attributes – his hearing, seeing, knowledge, will, power, creating, and so on – are also beyond anything we can conceive.[50]
The same sentiment is expressed in the Qur'anic verse (6:103) which states:[17] "Vision perceives/comprehends Him not, and He perceives/comprehends (evaluates) all vision." In some interpretations, this verse also asserts that the senses and intellects cannot fully comprehend God.[51] Likewise, the Qur'an also says: "whereas they cannot comprehend Him with their knowledge."[Quran 20:110 (Translated by Ali Ünal)]
The
"Whoever describes Allah even with a single human quality/attribute, has disbelieved/blasphemed
Al-Tahawi also stated that:[52][18]
"He is exalted/transcendent beyond having limits, ends, organs, limbs and parts (literally: tools). The six directions do not encompass/contain Him like the rest of created things."
The six directions are: above, below, right, left, front and back. The above statement of al-Tahawi refutes the
Creator
According to the teachings of Islam, God is the creator of the worlds and all the creatures therein. He has created everything in the worlds in accordance with a definite plan and for a particular purpose. There is no shortcoming or defect of any sort in any of his creations.[53] The Qur'an confirms this in the following verses:
God is the Creator of all things, and He is the Guardian (with power of disposition) over all things.
Surely, We have created each and every thing by (precise) measure.
Do those who disbelieve ever consider that the heavens and the earth were at first one piece, and then We parted them as separate entities; and that We have made every living thing from water? Will they still not come to believe?
The Qur'an also says in verse (25:2): "and He has created everything and designed it in a perfect measure (and ordained its destiny in a precise manner)." And in another verse (25:59) it is emphasized: "It is He who created the heavens and the earth, and all that is between them."
The Qur'an states that God is the
Mercy
The most commonly used names in the primary sources are Al-Rahman, meaning "Most Compassionate" and Al-Rahim, meaning "Most Merciful".[61] The former compasses the whole creation, therefore applying to God's mercy in that it gives every necessary condition to make life possible. The latter applies to God's mercy in that it gives favor for good deeds. Thus Al-Rahman includes both the believers and the unbelievers, but Al-Rahim only the believers.[62][63] God is said to love forgiving, with a hadith stating God would replace a sinless people with one who sinned but still asked repentance.[64]
God's mercy, according to Islamic theology, is what gets a person into paradise. According to a hadith in Sahih Al Bukhari "No one's deeds will ever admit him to Paradise." They said, "Not even you, O Messenger of Allah?" He said, "No, not even me unless Allah showers me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent."[65]
Omniscience
God's
Relationship with creation
Muslims believe that God is the sole source of all creation, everything, including its creatures, are just a derivative reality created out of love and mercy by God's command,
As in the other
The
Thus, Muslims address/contact God directly in their prayers, supplications and dhikr, and also seek forgiveness and repentance from sins directly from God, as the Qur'an states: "And when (O Messenger) My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me."[Quran 2:186 (Translated by Ali Ünal)] Therefore, according to this verse, God answers all the prayers done sincerely. However, he answers sometimes by giving whatever is asked for, sometimes by giving what is better, sometimes by postponing giving to the afterlife, and sometimes by not giving at all, since it will not turn out in favor of the one who prays. The way that God answers a prayer depends on his wisdom.[78]
The Qur'an affirms that God does not stand in need of anything outside him, and nothing external to him can affect or influence him in any way. All his creatures are responsible to him and dependent on him. There is no other being to whom he can be responsible or on whom he can be dependent.
While the existence of the creation is dependent, contingent, temporal, and received from beyond itself, the existence or reality of God is eternal, independent, self-sufficient, and self-existent being who needs no other being for his existence, and consequently exists by and through himself alone. The divine name al-Samad (the supremely independent, self-sufficient being endowed with all the attributes of perfection to which all else turns in need for existence, life, guidance, help, forgiveness, etc.) implies that there is a blessed linkage between the creator and his creation where the one creator will sustain the creation by looking after it. This relationship also signifies that since God is the sustainer, he is in need of nothing, and even as he gives, nothing is diminished from his treasury.[86][87]
Many Muslim communities emphasize the "transcendence of God" over local traditions and "allow...little room for mythological stories", although tales about jinn exist in all of them.[74]
Creation theories
Muslim theologians and philosophers, with only a few exceptions, agree that God is the origin of the cosmos' existence. However, there is disagreement about how God creates the cosmos and what types of causalities exist. There are three competing models. Most philosophers adhered to a theory of emanation (fayaḍān).[88] Most Theologians preferred occasionalism (iḥdāth). The third theory, often represented in Islamic mysticism, understands the world as the manifestation of a single reality (maẓhir).[89]
The emanation theory states that 1) the universe has emanated from God since eternity 2) there is a causal mediation between the lower and the higher things (i.e. the lower things do not come directly from God, but from the higher things). God is considered the only necessary existence, the rest of creation as
Theologians found the emanation theory to be unconvincing, because the theory equates God to much with nature, by that, restricting God's freedeom. Instead, they propose, God created the world from nothing at a certain point t in time. In response to the emanationists' objection, that for Creation ex Nihilo, a change in the will of God would be required, al-Ghazali explains that God has willed from all eternity, to create the world at a certain time t. Additionally, God would not only have created the universe at a time t, but also continues to create the universe in any following moment.
A variant of the theory of the manifestation of a single reality can be found particularly in Mulla Sadra, who was inspired by Muhyī d-Dīn Ibn ʿArabī. According to Mulla Ṣadra, only God is eternal and perfect, the universe, including its inhabitants, is constantly changing. Because of that, everything is in a constant process of growth and decay. The prophets and the angels were also integrated into this universalistic understanding of God. According to Heydar Amuli, who also builds on Ibn Arabi's metaphysics, the angels are the representatives of God's beautiful names (and devils of the imperious names of God).[90]
Eternity
Islam asserts that God is eternal (qadim) and thus timeless. Islamic theology defines time as the subsequent change of things, making a contradiction between an originated "world" (dunya) which is subject to change, and God, who is without change.[91] Ghazali explains in his response to the question "what was God doing before creation?" that time does not coexist with God or the world. A contemporary of ibn Hanbal asserts an even more strict position, claiming that God transcendence time, thus it cannot be said that God is "before things" or "the first cause".[92]
Concepts in Islamic theology
Sunnis
Atharis
For
Usually Atharis are vehemently opposed to engaging in ta'wil (allegorical interpretations) and reject
Another book was written by the Shafi'i scholar, Taqi al-Din al-Hisni (d. 829/1426), titled Daf' Shubah man Shabbaha wa Tamarrad wa Nasaba dhalik ila al-Sayyid al-Jalil al-Imam Ahmad ("Rebuttal of the Insinuations of him who makes Anthropomorphisms and Rebels, and Ascribes that to the Noble Master Imam Ahmad"), defending Ahmad ibn Hanbal against the innovated beliefs later ascribed to him by Ibn Taymiyya and those who claimed to follow his school.[107][108]
People have said a great deal on this topic, and this is not the place to expound on what they have said. On this matter, we follow the good ancestors (i.e., the way of the earliest Muslims, dubbed the pious ancestors, in Arabic,
anthropomorphists(al-mushabbihīn) is negated of Allah, for nothing from his creation resembles him: "There is nothing whatsoever like unto Him, and He is the All-Hearing, the All-Seeing" [Qur'an 42:11].
Here Ibn Kathir is diverting the meaning of the text from its apparent meaning, and implicitly affirming that one valid definition of the term zahir is its literal linguistic meaning, which is anthropomorphic. However, some modern followers of
The doctrine of the Salaf[Note 4] that Ibn Taymiyya derives from his traditionalist sources consists in describing God as he describes himself and as his messenger describes him, neither stripping the attributes away (ta'til) in the fashion of kalam (rational or speculative theology), nor likening (tamthil) them to the attributes of creatures because there is nothing like God [Q. 42:11]. For Ibn Taymiyya, this means that the Salaf knew the meanings of the Divine attributes, and they do not merely delegate them to God. However, certain formulaic statements attributed to them do not appear to support his position unequivocally. Ibn Taymiyya notes that al-Awza'i (d. 157/774), Sufyan al-Thawri (d. 161/778), and others said concerning the attributes, "Let them pass by as they came", and "Let them pass by as they came, without how". He explains that letting the attributes pass by (imrār) means leaving them intact and not stripping away their meanings, while affirming the attributes "without how" or "without modality" (bi-lā kayf) means not assimilating them to the attributes of creatures. With this, Ibn Taymiyya holds affirmation of the meanings of God's attributes together with denial of their likeness to creatures in a double perspective by drawing a distinction between the known meanings of the attributes and their inscrutable modalities.[115][111]
Ibn Taymiyya does not clarify how modality (kayfiyya) and meaning (ma'na) relate to each other semantically. Rather, he deploys the two terms in tandem to maintain the seemingly paradoxical conviction that God is completely different and beyond human experience on the one hand while God's attributes do signify something real and meaningful in human language on the other. In denying knowledge of the modality and affirming knowledge of the meaning, Ibn Taymiyya does not resolve the paradox, nor even acknowledge it, but simply holds its two sides together in the conviction that this is the most faithful and rational set of beliefs.[115]
It is often assumed that the question of God's nature has occupied the minds of early Muslims, and as such Muhammad forbade them from thinking about it, as he said: "Think about God's bounties, but do not think about God's essence (dhat). Otherwise, you will vanish/perish." Accordingly, Muslims should not think about what God is, but about his attributes and his blessings granted to humanity, because God's essence (dhat) cannot be understood by the limited human capacity.[116] In this regard it has been mentioned in some narrations that are ascribed to Ahmad ibn Hanbal (d. 241/855),[117][118] it has been reported that he said:[Note 5] "Whatever comes to your mind (i.e., regarding God and His nature), God is different than that."[119] Or in the words: "God is completely different from whatever comes to your mind concerning Him."
According to
These early scholars were often called the People of Tradition (Ahl al-Hadith), or Salaf such as Abu Hanifa, Malik, al-Shafi'i and Ahmad ibn Hanbal. They left the verses of the Qur'an in question as well as the related hadiths simply as they were, accepting the poetical statements just as they occurred, without applying much reason either to criticize or expand upon them. Their position was that these ambiguous verses must be understood in light of the Qur'anic dictum that, "There is nothing whatever like Him" [Q. 42:11] hence negating all possibilities of anthropomorphism. At the same time, they used and maintained the same phrases or terminology implied by the Qur'an with regards to God such as God's face without looking further into their meaning or exegesis. And this is what is being referred to by use of their phrase bila kayfa wa la tashbih, meaning without inquiring how and without anthropomorphism or comparison.[98]
However, according to some scholars, Ahmad ibn Hanbal, like the other early Muslims, also gave some figurative interpretations (ta'wil) to scriptural expressions that might otherwise have been misinterpreted anthropomorphically, which is what neo-Salafis condemn the Ash'ari and Maturidi schools for doing. For example, Ibn Kathir reports that al-Bayhaqi (d. 458/1066) related from al-Hakim (d. 405/1014), from Abu 'Amr ibn al-Sammak (d. 344/955), from Hanbal [ibn Ishaq al-Shaybani] (d. 273/886), the son of the brother of Ahmad ibn Hanbal's father, that "Ahmad ibn Hanbal (d. 241/855) figuratively interpreted the word of Allah Most High, ‘And your Lord comes...’ [Q. 89:22], as meaning ‘His recompense (thawab) shall come’." Al-Bayhaqi then said, "This chain of narrators has absolutely nothing wrong in it".[122] Ibn Hazm (d. 456/1064) in his book al-Fasl fi al-Milal wa al-Ahwa' wa al-Nihal ("The Distinction Concerning Religions, Heresies, and Sects") said also that Ahmad ibn Hanbal figuratively interpreted ‘And your Lord comes...’ [Q. 89:22], but as meaning "And your Lord's command/decree has come."[123]
Among the most significant Athari theological works are:
- Lawami' al-Anwar al-Bahiyya wa Sawati' al-Asrar al-Athariyya by Al-Saffarini (d. 1188/1774).
- Bahjat al-Nazirin wa Ayat al-Mustadillin (The Delight of Onlookers and the Signs for Investigators) by Mar'i al-Karmi (d. 1033/1624), on cosmology and the affairs of the Last Judgment and the Afterlife.[124]
Ash'aris and Maturidis
Ash'aris and Maturidis are in general agreement that God is free from all imperfections and flaws. He has Divine attributes. Divine attributes are characteristics or qualities that God alone possesses. The Divine attributes are classified into: negative and positive. By the "Negative Attribute" they mean the negation of the negative, i.e. negation of imperfection. Among the most important are the following:[131]
- The negative divine attributes are of two kinds; firstly those which are meant to deny all imperfections in God's Being, e.g., that he has no equal and no rival, no parents and no children; secondly those which indicate his beyondness, e.g., that he is not body or physical, is neither substance nor attribute, is not space or spatial, is not limited or finite, has neither dimensions nor relations, i.e., he is above the application of our categories of thought.
- The positive divine attributes are such as life, knowledge, power, will, hearing, seeing, and speaking.[132]
The Ash'ari and Maturidi scholars emphasise that the
He is
The Hanafi-
Thus, according to Maturidis and Ash'aris, God is beyond time and space, and is transcendent, infinite (not limited) and eternal, without beginning or end, as per his words: "He is the First, the Last, the All-Outward, and the All-Inward."[Quran 57:3 (Translated by Ali Ünal)] A hadith mentioned in Sahih Muslim explains this part of the verse as follows:[136][137]
O Allah, You are the First, there is none that precedes You. You are the Last, there is none that will outlive You. You are al-Zahir (the Manifest or the Most High), and there is nothing above You. You are al-Batin (the Hidden or the Most Near), and there is nothing below You (or nearer than You).
At the same time, he is near to everything that has being; nay, he is nearer to men than their jugular veins (this is alluded to in the verse 50:16), and is witness to everything —though his nearness is not like the nearness of bodies, as neither is his essence like the essence of bodies. Neither does he exist in anything or does anything exist in him; but he is beyond space and time; for he is the creator of space and time, and was before space and time were created, and is now after the same manner as He always was (i.e., without place nor time).
He is also distinct from the creatures in his attributes, neither is there anything besides himself in his essence, nor is his essence in any other besides him. He is too holy to be subject to change or any local motion; neither do any accidents dwell in him, nor any contingencies before him; but he abides with his glorious attributes, free from all danger of dissolution. As to the attribute of perfection, he wants no addition. As to being, he is known to exist by the apprehension of the understanding; and he is seen as he is by immediate intuition, which will be vouchsafed out of his mercy and grace to the believers in the paradise, completing their joy by the vision of his glorious presence.[138]
The possibility of seeing God in the afterlife became a pillar of the Ash'ari and the Maturidi schools.
Ash'aris and Maturidis insisted on the reality of that vision even if they admitted their inability to fully explain how it will happen. According to them, God can be seen even if he cannot be perceived through vision. Al-Ghazali in his
Ash'aris and Maturidis unanimously agree that it is only in the Hereafter that God will be seen. Among the evidences that have been used by them in establishing the permissibility of seeing God are the following:
22. Some faces on that Day will be radiant (with contentment), 23. Looking up toward their Lord.
— translated byNureddin Uzunoğlu, Quran, Yunus10:26
Goodness (or ihsan, husna) is to act in accordance with the wise commandments of God. Muhammad defined it as being a servant to God as though one saw him. The greatest good shall be for them (i.e., Paradise), and also "even more"; the delight of gazing upon the ineffable and blessed Countenance of God.[143]
It was narrated that
"The Messenger of Allah recited this verse: 'For those who have done good is the best (reward) and even more.' Then he said: 'When the people of Paradise enter Paradise, and the people of the Fire enter the Fire, a caller will cry out: "O people of Paradise! You have a covenant with Allah and He wants to fulfill it." They will say: "What is it?" Has Allah not made the Balance (of our good deeds) heavy, and made our faces bright, and admitted us to Paradise and saved us from Hell?" Then the Veil will be lifted and they will look upon Him, and by Allah, Allah will not give them anything that is more beloved to them or delightful, than looking upon Him.'"
During the lifetime of Muhammad some people asked:[145]
"O Allah's Messenger! Shall we see our Lord on the Day of Resurrection?" The Prophet said: "Do you have any difficulty in seeing the moon on a full moon night?" They said: "No, O Allah's Messenger." He said: "Do you have any difficulty in seeing the sun when there are no clouds?" They said: "No, O Allah's Messenger." He said: "So verily, you would see Him like this (i.e., as easy as you see the sun and the moon in the world when it is clear)."
Muhammad said also in an
In addition, the Qur'an also confirms in 83:15 that: "No! Indeed, from (the sight and mercy of) their Lord, that Day, they will be veiled/blocked (i.e., on the Day of Judgment, the disbelievers will not be able to see Him)."[Quran 83:15]
Among the most significant Ash'ari-Maturidi theological works are:
- Kitab al-Tawhid by Abu Mansur al-Maturidi(d. 333/944).
- Abu Bakr al-Baqillani(d. 403/1013).
- Abu al-Ma'ali al-Juwayni(d. 478/1085).
- Abu Hamid al-Ghazali(d. 505/1111).
- Tabsirat al-Adilla by Abu al-Mu'in al-Nasafi (d. 508/1114).
- Asas al-Taqdis by Fakhr al-Din al-Razi (d. 606/1209).
- The Commentaries on Al-'Aqida al-Tahawiyya.
Mu'tazilis
The
Among the most significant Mu'tazili theological works are:
- Sharh al-Usul al-Khamsa (Explaining the Five Principles) by al-Qadi 'Abd al-Jabbar(d. 415/1025).
- Al-Minhaj fi Usul al-Din (The Curriculum/Method in the Fundamentals of Religion) by al-Zamakhshari (d. 538/1144).
Shi'is
The
Isma'ilis
According to Isma'ilism, God is absolutely transcendent and unknowable;[153] beyond matter, energy, space, time, change, imaginings, intellect, positive as well as negative qualities. All attributes of God named in rituals, scriptures or prayers refers not to qualities God possesses, but to qualities emanated from God, thus these are the attributes God gave as the source of all qualities, but God does not consist on one of these qualities.[154] One philosophical definition of the world Allah is " The Being Who concentrates in Himself all the attributes of perfection " [155] or "the Person Who is the Essential Being, and Who encompasses all the attributes of perfection".[155] Since God is beyond all wordings, Isma'ilism also denies the concept of God as the first cause.[156]
In
Twelvers
The Twelver Shi'is believe that God has no shape, no physical hand, no physical leg, no physical body, no physical face. They believe God has no visible appearance. God does not change in time, nor does he occupy a physical place. Under no circumstances, the Shi'is argues, does God change. There is also no time frame regarding God. As support for their view, Shi'i scholars often point to the Qur'anic verse 6:103 which states: "Eyes comprehend Him not, but He comprehends all eyes. He is the All-Subtle (penetrating everything no matter how small), the All-Aware." Thus one fundamental difference between
Muhammad Baqir al-Majlisi, "Knowing Allah", Bihar al-Anwar[160]
Among the most significant Shi'i theological works are:
- Kitab al-Tawhid (Book of Monotheism) by Ibn Babawayh – also known as al-Shaykh al-Saduq – (d. 381 H/991).
- Tajrid al-I'tiqad (Sublimation of Belief) by Nasir al-Din al-Tusi (d. 672/1274).
Sufis
The majority of
Among the verses that Sufis rely on to prove God's
According to
Al-Sha'rawi stated that God's statement in verse 56:85 "but you do not see" proves clearly and unequivocally that Ma'iyyatullah (meaning 'companionship of God', literally: 'togetherness with God') is true/real with his essence (dhat), which is not like the essence of created beings, and his companionship is not only with knowledge, if so, then God wouldn't say "but you do not see".[166]
Since God in Islam is transcendental and sovereign but also immanent and omnipresent, the Sufi view holds that in reality, only God exists. Thus everything in creation is reflecting an attribute of God's names. Yet these forms are not God themselves.[167] The Sufi Saint Ibn Arabi stated: There is nothing but God. This statement was mistakenly equalized to Pantheism by critics; however, Ibn Arabi always made a clear distinction between the creation and the creator.[168] Since God is the Absolute Reality,[169]
the created worlds and their inhabitants are merely illusions. They just exist because of God's command
Both beliefs Hulul (incarnation) and Ittihad (unification) had been severely denounced by moderate Sunni Sufis, such as
Among the most significant Sufi theological works are:
- Al-Ta'aruf li-Madhhab Ahl al-Tasawwuf (Inquiry into the Tenets of the Sufis) by Abu Bakr al-Kalabadhi (d. 385/995), recognised as an authoritative treatise on the mystical doctrines.[172]
- Al-Risala al-Qushayriyya by al-Qushayri (d. 465/1072).
- Futuh al-Ghayb (Revelations of the Unseen) by 'Abd al-Qadir al-Jilani(d. 561/1166).
- Al-Burhan al-Mu'ayyad (The Advocated Proof) by Ahmad al-Rifa'i(d. 578/1182).
See also
- Al-Ghafūr
- Attributes of God in Islam
- Conceptions of God
- Ethical monotheism
- Existence of God
- God in Abrahamic religions
- Religion in pre-Islamic Arabia
Notes
- ^ Ibn al-Jawzi's Daf' Shubah al-Tashbih is a refutation of the historical anthropomorphic leanings of some of the Hanbali scholars.
- al-salaf al-salih.
- ^ The Arabic word zahir, meaning obvious, apparent, external or literal.
- al-Maturidi (d. 333/944). However, this is not to be confused with the Salafi movement.[114]
- Dhu al-Nun al-Misri(d. 246/861).
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- ^ "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.
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- ^ Quran 7:180, Quran 17:110, Quran 20:8, Quran 59:24
- ^ "Names of God - Oxford Islamic Studies Online". oxfordislamicstudies.com. Archived from the original on August 13, 2018. Retrieved 2018-08-13.
Encouraged by the Quran (7:180; 17:110; 20:8), Muslims selected ninety-nine attributes of God, describing his perfection, from the Quran and traditions. Referred to as "the most beautiful names of God," they describe a range of characteristics that balances the power of God (the Creator, the Sovereign, and the All-Knowing) with his love and mercy (the All-Loving, the Most Gracious, and the All-Forgiving). The names are frequently memorized and used in supplications. Preceded by the words Abd or Amat (male or female servant), they are often used in proper names (e.g., Abd al-Rahman, "servant of the Merciful").
- ^ Quran 17:110
- ^ Quran 59:22–24
- ^ Böwering, Gerhard. "God and God Attributes". Encyclopaedia of the Qurʾān.
- ISBN 978-0-19-870206-1p. 478
- ^ Morris S. Seale Muslim Theology A study of Origins with Reference to the Church Fathers Great Russel Street, London 1964 p. 58
- Hossein NasrThe Heart of Islam, Enduring Values for Humanity (April., 2003), pp 3, 39, 85, 27–272
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- ^ Tariq Ramadan (2005), p.203
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- ^ Quran 57:3 (Translated by Yusuf Ali)
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Islam emphasises the absolute oneness or uniqueness of the Creator in His person as well in His qualities and attributes...
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وقيل المراد بقوله { لاَّ تُدْرِكُهُ ٱلأَبْصَـٰرُ } أي العقول، ...
- ^ a b c d Mohammad Ibrahim Teymori. "The Creed of Imam Tahawi" (PDF). Afghan Islamic Cultural Centre in London, UK. pp. 20–24.
- ^ Muhammad Shahabuddin Nadvi (1997). Holy Qur'an and the Natural World. Furqania Academy Trust. p. 60.
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- Woking Muslim Mission and Literary Trust. p. 169.
If the other Planets are inhabited the people there are as much the Creatures of Allah as those upon this Earth, and the Holy Qur-án speaks of "Alamien" (Worlds or Universes).
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- ^ Syed Mahmud-un-Nasir (1981). Islam, Its Concepts & History. Kitab Bhavan. p. 331.
The phrase "The Creator of the Worlds" is preceded by the word al-Hamd, which first means praise, eulogy and approbation; and, secondly, our submission to the ways of the Creator; for by saying "hamd" we express our willingness to submit to His laws and the literal interpretation of Islam is "submission".
- ISBN 9780914390657.
Rabb (A) God; the Lord; the Creator and Protector. Rabb al-'alamin (A) The Ruler of the universes.
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- ^ Gürbüz Deniz (December 2009). "Al-Farabi on Divine Knowledge" (PDF). ankara.edu.tr. Islamic University of Europe.
According to the Qur'an, God (Allah) is omniscient; He eternally knows whatever can be known, be it universal or particular in character. Muslim theologians therefore considered that "omniscience" is a necessary and "ignorance" is an impossible property for God. Nothing can escape his knowledge. Various verses in the Qur'an such as "Allah truly knows everthing" (4/179), "Nothing can be hidden from His knowledge" (34/3; 10/62), "He knows whatever in the Heavens and the Earth, even a leaf cannot fall without His awareness" (47/59) designate this basic intuition.
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- ^ Quran 2:117
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{{cite book}}
: CS1 maint: location missing publisher (link - ISBN 9780882060583.
- ^ Husam Muhi Eldin al- Alousi The Problem of Creation in Islamic Thought, Qur'an, Hadith, Commentaries, and KalamNational Printing and Publishing, Bagdad, 1968 p. 179
- ^ a b McGinnis, Jon and Rahim Acar, "Arabic and Islamic Philosophy of Religion", The Stanford Encyclopedia of Philosophy (Fall 2023 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL = <https://plato.stanford.edu/archives/fall2023/entries/arabic-islamic-religion/>.
- ^ Ayman Shihadeh: Sufism and Theology. Hrsg.: Edinburgh University Press. 21. November 2007, ISBN 978-0-7486-3134-6, pp. 54–56.
- ^ Kukkonen, Taneli, “Eternity”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Devin J. Stewart. Consulted online on 04 March 2024 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_26238> First published online: 2014 First print edition: 9789004269620, 2014, 2014-3
- ^ Kukkonen, Taneli, “Eternity”, in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Devin J. Stewart. Consulted online on 04 March 2024 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_26238> First published online: 2014 First print edition: 9789004269620, 2014, 2014-3
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- ^ Sayed Mahmudul Hasan (1962). Muslim Creed and Culture: An Interpretation of Fundamental Institutions. Ideal Publications. p. 276.
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- Gibril Fouad Haddad (2015). The Biographies of the Elite Lives of the Scholars, Imams and Hadith Masters. Zulfiqar Ayub. p. 226.
- ^ "Understanding Texts Giving the Impression that Allah Resembles His Creation". aliftaa.jo. The General Fatwa Department of the Hashemite Kingdom of Jordan. Archived from the original on 7 October 2021.
- Gibril Fouad Haddad (2015). The Biographies of the Elite Lives of the Scholars, Imams and Hadith Masters. Zulfiqar Ayub. p. 323.
- ^ Zameelur Rahman. Ebrahim Desai (ed.). "What is the beliefs of Imam Ahmed and ibn Taymiyya?". askimam.org. Askimam. Archived from the original on 9 October 2021.
- ^ "Tafsir Ibn Kathir on Qur'an 7:54". altafsir.com (in Arabic). Royal Aal al-Bayt Institute for Islamic Thought. Archived from the original on 7 October 2021.
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Ibn Taymiyya thus insisted that the apparent (zāhir) sense of passages that state that God has eyes, hands, and feet, and that He occasionally descends to the lowest heavens, should simply be accepted – in the same way that one should accept passages that state that God knows or wills or speaks.
- ^ ISBN 9789004412866. Archived from the originalon 8 October 2021.
In diametric opposition to this tendency, Ibn Taymiyya insists that the true meanings of the revealed texts are, in one manner or another, entirely embedded in the language of those texts themselves. This obviates (or at least minimizes) the need to appeal, for a proper understanding of revelation, to any factors or considerations extrinsic to the texts, including—indeed, especially—the deliverances of abstract rational speculation as practiced by the philosophers and theologians.3 We have seen in previous chapters that Ibn Taymiyya's overriding concern in the Darʾ taʿāruḍ is to vindicate a plain-sense understanding and straightforward affirmation of the divine attributes predicated of God in revelation over against the rationalists' negation (nafy) or nullification (taʿṭīl) of any of the said attributes. He insists that this way of affirmation was the consensus approach and understanding of the Salaf, and for that reason it remains uniquely authoritative throughout time. The kinds of rational objections (muʿāriḍ ʿaqlī) raised by various theological schools usually involve the claim that a given revealed attribute (such as the possession of a hand or face, or the act of descending or settling upon the throne), if affirmed of God in accordance with the obvious sense (ẓāhir) of the texts, would entail a "likening" (tamthīl) or "assimilation" (tashbīh) of God to created beings and thus infringe upon the radical uniqueness of God's divinity and His utter dissimilarity to anything tainted by creatureliness, contingency, or limitation of any kind.
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- ^ Al-Mawardi (2012). al-Sayyid 'Abd al-Maqsud ibn 'Abd al-Rahim (ed.). "Tafsir al-Mawardi (al-Nukat wa al-'Uyun)" (in Arabic). Beirut - Lebanon: Dar al-Kutub al-'Ilmiyya. p. 71.
وما أحسن ما روي عن الإمام أحمد بن حنبل والإمام الزاهد ذي النون المصري رحمهما الله تعالى أنهما قالا «مهما تصورت ببالك فالله بخلاف ذلك» لأن التصور ينشأ عن الصور والخيالات والله سبحانه وتعالى منزه عن مشابهة كل المخلوقات
- ^ Al-Mawardi (2012). al-Sayyid 'Abd al-Maqsud ibn 'Abd al-Rahim (ed.). "Tafsir al-Mawardi (al-Nukat wa al-'Uyun)" (in Arabic). Beirut - Lebanon: Dar al-Kutub al-'Ilmiyya. p. 470.
فلقد ثبت لي بعض الروايات عن الإمام أحمد بن حنبل إمام أهل السنة والجماعة أنه قال: «مهما تصورت ببالك فالله بخلاف ذلك»، وهذه الرواية أيضاً رويت عن الزاهد الصالح الشهير ذي النون المصري
- ISBN 9781134339754.
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قال ابن كثير: «روى البيهقي عن الحاكم عن أبي عمر بن السماك عن حنبل أن أحمد ابن حنبل تأول قول الله تعالى: (وجاء ربك) أنه جاء ثوابه. ثم قال البيهقي: وهذا إسناد لا غبار عليه».
- ISBN 9782745143648.
وقال ابن حزم الظاهري فى فصله: وقد روينا عن أحمد بن حنبل رحمه الله أنه قال: (وجاء ربك) إنما معناه: جاء أمر ربك اهـ.
- ^ Hebrew University of Jerusalem (1954). Scripta Hierosolymitana: Publications of The Hebrew University of Jerusalem. Vol. 35. Magnes Press. p. 283.
- ISBN 978-1-134-22564-4chapter legal thought
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- ^ Gene Netto (2019). Searching For God And Finding Allah. Yayasan Bambu Biru (Blue Bamboo Foundation). p. 188.
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Sunnis, however, believe, as the reader will find out in a later part of this book, that the believers will be able on the Day of Judgment to see Allah. Shias disagree with them as you will read later in this book, Insha-Allah.
- ISBN 978-1-351-97503-2
- ^ Gnostic, Ismaili (2016-01-22). "Ismaili Teachings on the Oneness of God (Tawhid): Beyond Personalist Theism and Modern Atheism – Ismaili Gnosis". Ismailignosis.com. Retrieved 2019-01-29.
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The vast majority of Sufis are Sunni, though some are Shiite.
- ^ Ahmad ibn 'Ajiba. "Al-Bahr al-Madid fi Tafsir al-Qur'an al-Majid [Qur'an 57:4]". www.altafsir.com (in Arabic). Altafsir.com. Archived from the originalon 30 May 2021.
{ وهو معكم أينما كنتم } بالعلم والقدرة والإحاطة الذاتية، وما ادعاه ابنُ عطية من الإجماع أنه بالعلم، فإن كان مراده من أهل الظاهر فمسلّم، وأمّا أهل الباطن فمجمِعون على خلافه، انظر الإشارة.... وهو معكم أينما كنتم بذاته وصفاته، على ما يليق بجلال قدسه وكمال كبريائه إذ الصفة لا تُفارق الموصوف فإذا كانت المعية بالعلم لَزِمَ أن تكون بالذات، فافهم، وسلِّم إن لم تذق. حدثني شيخي، الفقيه المحرر " الجنوي ": أنَّ علماء مصر اجتمعوا للمناظرة في صفة المعية، فانفصل مجلسهم على أنها بالذات، على ما يليق به. وسمعتُه أيضاً يقول: إنَّ الفقيه العلامة " سيدي أحمد بن مبارك " لقي الرجل الصالح سيدي " أحمد الصقلي " ، فقال له: كيف تعتقد: { وهو معكم أين ما كنتم }؟ فقال: بالذات، فقال له: أشهد أنك من العارفين. هـ. قلت: فبحر الذات متصل، لا يتصور فيه انفصال، ولا يخلو منه مكان ولا زمان، كان ولا زمان ولا مكان، وهو الآن على ما عليه كان.
- ^ Ahmad ibn 'Ajiba. "Al-Bahr al-Madid fi Tafsir al-Qur'an al-Majid [Qur'an 67:16]". www.altafsir.com (in Arabic). Altafsir.com. Archived from the originalon 30 May 2021.
واعلم أن ذات الحق ـ جلّ جلاله ـ عمّت الوجود، فليست محصورة في مكان ولا زمان، { فأينما تُولوا فَثَمّ وجه الله } ، فأسرار ذاته ـ تعالى ـ سارية في كل شيء، قائمة بكل شيء، كما تقدّم، فهو موجود في كل شيء، لا يخلو منه شيء، أسرار المعاني قائمة بالأواني، وإنما خصّ الحق ـ تعالى ـ السماء بالذكر لأنها مرتفعة معظّمة، فناسب ذكر العظيم فيها، وعلى هذا تُحمل الأحاديث والآيات الواردة على هذا المنوال. وليس هنا حلول ولا اتحاد إذ ليس في الوجود إلاّ تجليات الحق ومظاهر ذاته وصفاته، كان الله ولا شيء معه، وهو الآن على ما كان عليه
- ISBN 9783844102864.
- Nureddin Uzunoğlu. "The Holy Qur'an with Translation and Commentaries [Qur'an 2:115]". Semazen.NET. Islamic Publications for the Holy Qur'an Association. Archived from the originalon 30 May 2021.
- ^ Muhammad Metwalli al-Sha'rawi. "Tafsir al-Sha'rawi [Qur'an 56:85]". www.noor-book.com (in Arabic). Akhbar el-Yom. pp. 14885–14886.
هذه الكلمة {ولكن ﻻ تبصرون} [الواقعة: 85] حلت لنا إشكاﻻت متعددة، ﻷن البعض يفهم مسألة معية الله في مثل: {إن الله معنا ..} [التوبة: 40] و {إن الله مع الذين اتقوا ..} [النحل: 128] أنها معية علم، ولو كانت كذلك ما قال سبحانه {ولكن ﻻ تبصرون} [الواقعة: 85] إذن: هي معية حقيقية ولو كان عندكم بصر حديد يُمكّنكم من الرؤية لرأيتم، فلم ﻻ يتسع التصور في المعية بدون تحيّز، ولك في نفسك مثال: فالروح التي تدير حركة حياتك كلها، هل تعلم أين هي من جسمك؟ إذن: أنت ﻻ تدركها وهي فيك، فما بالك بالحق سبحانه وتعالى الذي يدير هذا الكون كله، فمعية الله بذاته التي ليست كالذوات، فإذا كنت ﻻ تدرك مخلوقاً لله فهل تطمع في أن تدرك معية الله لك؛ إذن فمخلوق لله ﻻ يُدرَك، فكيف تريد أن تدرك من خلق ما ﻻ يُدْرَك !!
- ISBN 978-9-042-91205-2page 32
- ISBN 978-8-176-25476-2page 39
- ISBN 978-0-941-53275-4page 207
- ISBN 978-1-780-74193-2
- ISBN 9781134294664.
- ISBN 9788176252669.
Bibliography
- Al-Bayhaqi (1999), Allah's Names and Attributes, ISCA, ISBN 1-930409-03-6
- Hulusi, Ahmed (1999), "Allah" as introduced by Mohammed, Kitsan, 10th ed., ISBN 975-7557-41-2
- Muhaiyaddeen, M. R. Bawa (1976), Asmāʼul-Husnā: the 99 beautiful names of Allah, The ISBN 0-914390-13-9
- Netton, Ian Richard (1994), Allah Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology and Cosmology, Routledge, ISBN 0-7007-0287-3
External links
- Allah — by Encyclopædia Britannica
- Belief in God, Allah — by Al-Azhar
- Islamic belief in God on YouTube — by Musharraf Hussain